Who art thou ... - That is, who gave you this right to sit in judgment on others; compare Luke 12:14. There is reference here particularly to the "Jew," who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of "judging" in the case, and insist on conformity to his own views; see Acts 15. The doctrine of this Epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile.

That judgest ... - compare James 4:12. This is a principle of common sense and common propriety. It is not ours to sit in judgment on the servant of another man. He has the control over him; and if "he" chooses to forbid his doing anything, or to allow him to do anything, it pertains to "his" affairs not ours. To attempt to control him, is to intermeddle improperly, and to become a "busy-body in other men's matters;" 1 Peter 4:15. Thus, Christians are the servants of God; they are answerable to him; and "we" have no right to usurp "his" place, and to act as if we were "lords over his heritage;" 1 Peter 5:3.

To his own master - The servant is responsible to his master only. So it is with the Christian in regard to God.

He standeth or falleth - He shall be approved or condemned. If his conduct is such as pleases his master, he shall be approved; if not, he will be condemned.

Yea, he shall be holden up - This is spoken of the Christian only. In relation to the servant, he might stand or fall; he might be approved or condemned. The master had no power to keep him in a way of obedience, except by the hope of reward, or the fear of punishment. But it was not so in regard to the Christian. The Jew who was disposed to "condemn" the Gentile might say, that he admitted the general principle which the apostle had stated about the servant; that it was just what he was saying, that he might "fall," and be condemned. But no, says the apostle, this does not follow, in relation to the Christian He shall not fall. God has power to make him stand; to hold him; to keep him from error, and from condemnation, and "he shall be holden up." He shall not be suffered to fall into condemnation, for it is the "purpose" of God to keep him; compare Psalm 1:5. This is one of the incidental but striking evidences that the apostle believed that all Christians should be kept by the power of God through faith unto salvation.

Is able - See John 10:29. Though a master cannot exert such an influence over a servant as to "secure" his obedience, yet "God" has this power over his people, and will preserve them in a path of obedience.

Who art thou that judgest another man's servant? - Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable.

Yea, he shall be holden up - He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.

Who art thou that judgest another man's servant,.... This is another reason, dissuading from censoriousness and rash judgment, taken from civil things; one man has nothing to do with another man's servant; he has no power over him, nor any right to call him to an account for his actions; nor has he any business to censure or condemn him for them, or concern himself about them: so the believer supposed to be judged, does not belong to him that takes upon him to judge and condemn him; he is another's servant, he is the servant of God: he is chosen by God the Father for his service, as well as unto salvation; he is bought with the price of Christ's blood, and therefore not his own, nor another's, but Christ's, he is bought with his money; and he is also born in his house, the church; the Spirit of God in regeneration forms him for himself, for righteousness and holiness; under the influence of whose grace he voluntarily gives up himself to the service of God, and is assisted by him to keep his statutes and do them; and what has another to do with him? what power has he over him, or right to judge him?

to his own master he standeth or falleth, the meaning of which is, either if he "stands", that is, if he serves his Lord and master, of which "standing" is expressive; and continues in the service of him, whose servant he professes to be; this is to his master's advantage and profit, and not to another's: and if he "falls", that is, from his obedience to him, as such who profess to be the servants of God may; they may fall off from the doctrine of grace they have embraced; and that either totally and finally, as such do who never felt the power of it in their hearts; or partially, from some degree of steadfastness in the faith: and such also may fall from a lively exercise of the graces of faith, hope, and love, and into great sins, which is to their master's dishonour, and cause his ways and truths to be evil spoken of; and so it is to their own master they fail: or else the sense is, to their own master they are accountable, whether they stand or fall, serve or disobey him; and it is according to his judgment and not another's, that they "stand", or are and will be justified and acquitted, and will hear, well done, good and faithful servant; and according to the same they will "fall", or be condemned, and hear, take the slothful and unprofitable servant, and cast him into outer darkness: so the words "standing" and "failing" are used by the Jews in a forensic sense, for carrying or losing a cause, for justification or condemnation in a court of judicature, and particularly in the last judgment: and so they explain Psalm 1:5, "the ungodly shall not stand in the judgment": the Targum paraphrases it,

"the wicked shall not be justified in the great day;''

and Jarchi upon the place says, there shall be no , "standing of the foot" of the wicked, in the day of judgment; see Luke 21:36.

Yea, ye shall be holden up; which words seem to be a sort of correction of the apostle's, as if he should say, why do I talk of falling, one that is a true servant of the Lord's shall not fall, at least not totally and finally, nor in the last judgment; for he is holden by the right hand of God, by the right hand of his righteousness, and is kept by the power of God through faith unto salvation:

for God is able to make him stand; and will make him stand: words of power oftentimes include willingness as well as ability; see Judges 5:24. God will make such to persevere to the end, because he has loved them with an everlasting love, chosen them in Christ, made a covenant with them in him, and has put them into his hands, and made them his care and charge; Christ has redeemed them by his blood, now intercedes, and is making preparations for them in heaven; they are united to him, and are built on him, the sure foundation; and the Spirit of God has begun that good work, which shall be performed. God will make such to stand in judgment with intrepidity, and without shame, being clothed with the righteousness of his Son; and shall therefore have the crown of righteousness given them, and an abundant entrance administered into his kingdom and glory: hence they ought not to be judged by man's judgment, nor need they regard it. The Alexandrian copy reads, "the Lord is able", &c.

Who art thou? (σὺ τίς εἷ)

Thou, first in the Greek order and peculiarly emphatic. Addressing the weak brother, since judgest corresponds with judge in Romans 14:3.

Servant (οἰκέτην)

Strictly, household servant. See on 1 Peter 2:18. He is a servant in Christ's household. Hence not another man's, as A.V., but the servant of another, as Rev. Ἁλλότριον of another is an adjective.

He shall be holden up (σταθήσεται)

Rev., shall be made to stand; better, both because the rendering is more truthful, and because it corresponds with the kindred verb stand - he standeth, make him stand.

Is able (δυνατεῖ)

Stronger than δύναται can. The sense is, is mighty. Hence Rev., hath power.

{5} Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

(5) Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.

14:4 Who art thou that judgest another man's servant? Since God has received him, he is God's servant, and his accountability is not to you, but to God.

God is able to make him stand. In spite of what some of you think is an error, he shall stand, for God is able to keep him. This conduct shall not cut him off from the grace of God in which we all stand.

4. Who art thou that judges another man's-rather, "another's"

servant?-that is, Christ's, as the whole context shows, especially Ro 14:8, 9.

Yea, &c.-"But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in Ro 14:10, but in the true fellowship of the Church here, in spite of thy censures.

14:1-6 Differences of opinion prevailed even among the immediate followers of Christ and their disciples. Nor did St. Paul attempt to end them. Compelled assent to any doctrine, or conformity to outward observances without being convinced, would be hypocritical and of no avail. Attempts for producing absolute oneness of mind among Christians would be useless. Let not Christian fellowship be disturbed with strifes of words. It will be good for us to ask ourselves, when tempted to disdain and blame our brethren; Has not God owned them? and if he has, dare I disown them? Let not the Christian who uses his liberty, despise his weak brother as ignorant and superstitious. Let not the scrupulous believer find fault with his brother, for God accepted him, without regarding the distinctions of meats. We usurp the place of God, when we take upon us thus to judge the thoughts and intentions of others, which are out of our view. The case as to the observance of days was much the same. Those who knew that all these things were done away by Christ's coming, took no notice of the festivals of the Jews. But it is not enough that our consciences consent to what we do; it is necessary that it be certified from the word of God. Take heed of acting against a doubting conscience. We are all apt to make our own views the standard of truth, to deem things certain which to others appear doubtful. Thus Christians often despise or condemn each other, about doubtful matters of no moment. A thankful regard to God, the Author and Giver of all our mercies, sanctifies and sweetens them.